







शिर्डी के साईं बाबा

 लेख
 बात करना

 भाषा
 घड़ी
 स्रोत देखें

"साईं नाथ" यहां पुनर्निर्देश करता है। विश्वविद्यालय के लिए, साई नाथ विश्वविद्यालय देखें ।

शिरडी के साईं बाबा (सी. 1838? - 15 अक्टू बर 1918), [2] जिन्हें शिरडी साईं बाबा के नाम से भी जाना जाता
है , एक भारतीय आध्यात्मिक गुरु और फकीर थे , जिन्हें एक संत माना जाता था , [3] उस समय हिंदू और
मुस्लिम दोनों भक्त उनकी पूजा करते थे। और उसके जीवनकाल के बाद.

साईं बाबा
साईं बाबा (1918 से पहले की तस्वीर)

निजी

15 अक्टू बर 1918 [1]

मृत शिरडी , बॉम्बे प्रेसीडेंसी , ब्रिटिश भारत

(वर्तमान अहमदनगर जिला , महाराष्ट्र , भारत )

शांत स्थान समाधि मंदिर, शिरडी

राष्ट्रीयता भारतीय

वेबसाइट साई .org .in

उनके जीवन के वृत्तांतों के अनुसार, साईं बाबा ने "स्वयं की प्राप्ति" के महत्व का प्रचार किया और
"नाशवान चीजों के प्रति प्रेम" की आलोचना की। उनकी शिक्षाएँ प्रेम, क्षमा, दूसरों की मदद, दान, संतोष,
आंतरिक शांति और भगवान और गुरु के प्रति समर्पण के नैतिक कोड पर कें द्रित थीं ।

साईं बाबा ने धर्म या जाति के आधार पर भेदभाव की निंदा की। उनके हिंदू और मुस्लिम दोनों अनुयायी थे,
लेकिन जब उन पर अपनी धार्मिक संबद्धता के बारे में दबाव डाला गया, तो उन्होंने खुद को एक के साथ
पहचानने से इनकार कर दिया और दूसरे को छोड़ दिया। [4] उनकी शिक्षाओं में हिंदू धर्म और इस्लाम के
तत्वों का मिश्रण था: उन्होंने जिस मस्जिद में रहते थे उसे हिंदू नाम द्वारकामाई दिया, [5] हिंदू और
मुस्लिम दोनों अनुष्ठानों का अभ्यास किया, और उन शब्दों और आंकड़ों का उपयोग करके सिखाया जो
दोनों परंपराओं से लिए गए थे। उनकी मृत्यु के तुरंत बाद लिखी गई जीवनी, श्री साईं सच्चरित्र के अनुसार ,
उनके हिंदू भक्त उन्हें हिंदू देवता दत्तात्रेय का अवतार मानते थे । [6] [7]

अंतर्वस्तु

o
o
o
o

o
o

o
o
o

o
o


o


जीवनी

शिरडी साईं बाबा के बारे में अधिकांश जानकारी जीआर दाभोलकर द्वारा मराठी (1859-1929) में लिखी
गई श्री साईं साकारिता से मिलती है। दाभोलकर की जीवनी वक्री संप्रदाय और सरस्वती गंगाधर के मराठी
गुरुचरित्र से प्रभावित थी । [8]

प्रारंभिक वर्षों
श्री साईबाबा एक पत्थर पर बैठे हुए हैं। कु छ भक्तों के साथ साईं बाबा

Baba was reluctant to give definitive answers when asked about his parentage and origins, saying
the information was unimportant. Baba reportedly arrived at the village of Shirdi dressed as a
faqīr in the Ahmednagar District of Maharashtra, India, when he was about sixteen years old.
Although there is no agreement among biographers about the date of this event, it is generally
accepted that Baba stayed in Shirdi for three years, disappeared for a year, and then returned
permanently around 1858. This suggests a possible birth year of 1838.[9][8] He led an ascetic life,
sitting motionless under a neem tree and meditating while sitting in an asana. The Sai Satcharita
recounts the reaction of the villagers.

The people of the village were wonder-struck to see such a young lad practicing hard penance,
not minding heat or cold. By day he associated with no one, by night he was afraid of nobody.[10]

Some of the religiously-inclined villagers (Mahalsapati, Appa Jogle and Kashinatha) visited him
regularly. The village children considered him mad and threw stones at him.[11] After some time
he left the village and it is unknown where he went or what happened to him. There are some
indications that he met with many saints and fakirs and worked as a weaver. He is reported to
have said that he fought with the army of Rani Lakshmibai of Jhansi during the Indian Rebellion
of 1857.[12]

Name

Sai Baba's real name is unknown. The name Sai was given to him by the temple priest
Mahalsapati when he returned to Shirdi in 1858. The word Sai refers to a religious mendicant but
can also mean God.[13] In several Indian and Middle Eastern languages the term Baba is an
honorific signifying grandfather, father, old man or sir. Thus Sai Baba denotes "holy father",
"saintly father".[4]

Return to Shirdi
Sai Baba in his usual attire

Around this time Sai Baba adopted the practice of dressing in a knee-length one-piece kafni robe
and a cloth cap, articles of typical Sufi clothing. Ramgir Bua, a devotee, testified that Sai Baba
was dressed like an athlete and sported 'long hair flowing down to the end of his spine' when he
arrived in Shirdi, and that he never had his head shaved. It was only after Baba forfeited a
wrestling match with one Mohiddin Tamboli that he took up the kafni and cloth cap.[14] This
attire contributed to Baba's identification as a Muslim fakir and was one reason for the initial
hostility toward him in a predominantly Hindu village.[15]

For four to five years, Baba lived under a neem tree, and undertook long periods of meditation.
His manner was said to be withdrawn and uncommunicative, and he often wandered for long
periods in the jungle around Shirdi.[16] He was eventually persuaded to take up residence in an
old and dilapidated mosque, where he lived a solitary life, surviving by begging for alms and
receiving itinerant Hindu or Muslim visitors. In the mosque, he maintained a sacred fire (dhuni),
and gave sacred ash ('Udi') from the fire to guests on their departure. The ash was believed to
have healing and apotropaic powers. He performed the function of a local hakim and treated the
sick by application of ashes. He delivered spiritual teachings to his visitors, and recommended
the reading of the Ramayana and Bhagavat Gita for Hindus and the Qur'an for Muslims. He
insisted on the indispensability of the unbroken remembrance of God's name (dhikr), and often
expressed himself in a cryptic manner with the use of parables, symbols, and allegories.[17]
Baba is believed to have tended a garden called Lendi Baug, named after a riverlet called Lendi
which flowed nearby.[18] The garden still exists; it contains temples (samadhis) commemorating
people and animals associated with Baba's life, and continues to be visited by pilgrims. [19]

Some of Shirdi Sai Baba's disciples became well-known spiritual figures and saints, most
notably Mahalsapati, a priest of the Khandoba temple in Shirdi, and Upasani Baba Maharaj, who
himself became the teacher of Meher Baba. He was revered by other saints as well, such as
Bidkar Maharaj, Gagangiri Maharaj, Janakidas Maharaj and Sati Godavari Mataji.[20][21] Sai Baba
referred to several saints as 'my brothers', especially the disciples of Swami Samartha of
Akkalkot.[21]

In 1910, Shirdi Sai Baba's fame began to spread in Mumbai.[22][23] Being regarded as a saint with
the power of performing miracles, and even as an avatar, numerous people came to visit him.[24]
They built his first temple at Bhivpuri, Karjat.[25]

Final years and death (Samadhi)

In August 1918, Shirdi Sai Baba told some of his devotees that he would soon be "leaving his
mortal body".[26] Towards the end of September, he had a high fever and stopped eating.[27] As his
condition deteriorated, he asked his disciples to recite holy texts to him, although he also
continued to meet visitors. He died on 15 October 1918, coinciding with the Vijayadashami
festival.[28][29] His remains were interred at Buti Wada in Shirdi, which later became a place of
worship that is known today as Shree Samadhi Mandir or Shirdi Sai Baba Temple.

Teachings and practices

Sai Baba, leaning against the wall of Dwarakamayi, with devotees

Sai Baba opposed all persecution based on religion or caste. He was an opponent of religious
orthodoxy – Christian, Hindu, and Muslim.[30]

Sai Baba encouraged his devotees to pray, chant God's name, and read holy scriptures. He
advised Muslims to study the Qur'an and Hindus to study texts such as the Ramayana, Bhagavad
Gita and Yoga Vasistha.[31] He instructed his devotees and followers to lead a moral life, help
others, love every living being without any discrimination, and develop two important features of
character: faith (Shraddha) and patience (Saburi). He criticised atheism.[32]

In his teachings, Sai Baba emphasised the importance of performing one's duties without
attachment to earthly matters and of being content regardless of the situation. In his personal
practice, he observed worship procedures belonging to Islam; although he did not engage in
regular rituals, he allowed the practice of Salah, chanting of Al-Fatiha, and Qur'an readings at
Muslim festival times.[33] Occasionally reciting the Al-Fatiha, Baba enjoyed listening to mawlid
and qawwali accompanied by the tabla and sarangi twice daily.[34]

Sai Baba interpreted the religious texts of both Islam and Hinduism. He explained the meaning
of the Hindu scriptures in the spirit of Advaita Vedanta, with a strong emphasis on the path of
bhakti (devotion). All three of the main Hindu spiritual paths – Bhakti Yoga, Jnana Yoga, and
Karma Yoga – influenced his teachings.[35]

Sai Baba encouraged charity and sharing. He said:

Unless there is some relationship or connection, nobody goes anywhere. If any men or creatures
come to you, do not discourteously drive them away, but receive them well and treat them with
due respect. Sri Hari (God) will certainly be pleased if you give water to the thirsty, bread to the
hungry, clothes to the naked, and your verandah to strangers for sitting and resting. If anybody
wants any money from you and you are not inclined to give, do not give, but do not bark at him
like a dog."[36]

Sai Baba stressed the importance of surrender to the true satguru, who, having trodden the path
to divine consciousness, can lead the disciple through the jungle of spiritual growth.[37] True
devotees, he said, always meditate upon the satguru with love, and surrender themselves
completely to him. When he spoke of himself in this sense he explained his meaning thus:

You need not go anywhere in search of Me. Barring your name and form, there exists in you, as
well as in all beings, a sense of Being or Consciousness of Existence. That is ‘Me’. Knowing
this, you see Me inside yourself, and in all beings. If you practice this, you will realize all-
pervasiveness and thus be as one with Me.[38]

Worship and devotees

Sai Baba's Temple in Shirdi The Mandir Kalasha Of The Samadhi Mandir, Shirdi

A local Khandoba priest, Mhalsapati Nagre, is believed to have been Shirdi Sai Baba's first
devotee.[39][40] In the 19th century, Sai Baba's followers were only a small group of inhabitants of
Shirdi and a few people from other parts of India.[23]

Today, because of Sai Baba, Shirdi has become a place of importance in India and is counted
among the major Hindu places of pilgrimage.[41][42] The first Sai Baba temple is situated at Kudal,
Sindhudurg. This temple was built in 1922.

The Sai Baba Temple in Shirdi is visited by an average of 25,000 pilgrims a day. During
religious festivals, this number can reach up to 100,000.[43] Both the interior of the temple and the
exterior cone are covered with gold. Inside the temple, the statue of Sai Baba is carved out of
Italian marble and is seen draped with royal cloth, wearing a gold crown and adorned with fresh
flower garlands. The temple is managed by the Shri Sai Baba Sansthan Trust.

Following rituals and traditions dating back to when Baba was still alive, four aartis are held
daily (corresponding to the time of the day) inside the Samadhi Mandir.

 Kakad Aarti (The Morning Aarti) at 04:30

 Madhyan Aarti (The Afternoon Aarti) at 12:00
 Dhup Aarti (The Evening Aarti) at 18:30
 Shej Aarti (The Night Aarti) at 22:30
The Palanquin procession of Sai Baba takes place every Thursday from the Samadhi Mandir to
Dwarkamayi, onward to Chavdi and back to the Sai Baba Mandir. Devotees belonging to all
faiths are welcome to take Darshan in the Samadhi Mandir and have free meals in the
Prasadalaya, irrespective of caste, creed, and religion.

Sai Baba of Shirdi is especially revered and worshiped in the states of Maharashtra, Odisha,
Andhra Pradesh, Telangana, Karnataka, Tamil Nadu, and Gujarat.

The Shirdi Sai Baba movement began in the 19th century,[44] while he was living in Shirdi. In
recent years, the movement has spread to the Netherlands, the Caribbean, Nepal, Canada, United
States, Australia, United Arab Emirates, Malaysia, United Kingdom,[45][46] Germany, France, and
Singapore.[47]

Hindus and Muslims

A household shrine (Deoghar) in a Hindu Marathi family with Saibaba at the center

In a verse of the midday arti, devotees sing:

In essence, there is no difference whatever between Hindu and Muslim. You took birth in human
body to show this. You look with affection on both Hindus and Muslims. This, Sai, who
pervades all, as the soul of all, demonstrates.

Baba often talked about the Hindu gods and quoted from sacred texts. On occasion he would
comment on passages from the Bhagavad Gita, the Isha Upanishad, and others. The names of
Krishna and Rama were sacred to him. With Muslim followers, he talked of Allah and the
Qur'an, often quoting Persian verses. He frequently used the expression "Allah rakhega vaiia
rahena" ("Let us be content with what we have, and submit our will to Allah"). He told his
listeners that he, like them, was but a devotee of Allah, a humble faqir with two arms and two
legs. In later years, Parsis and Christians would also visit him in Shirdi. He respected all faiths,
and taught that all are particular paths toward one ineffable goal.[48]

His notion of the unity of all mankind was congruous with both Advaitism and Sufism. "God
being one and the master of all also meant that all his creatures were part of one big family,"
writes Sikand. "This belief was entirely in keeping with both the Bhakti philosophy as well as the
teachings of the Sufis, who believed that the light of God exists in every creature, indeed in
every particle of His creation."[49] For Sai Baba, all paths were equally valid, "Ishwar" (the Hindu
God) and "Allah" being synonymous. People coming to his abode were so taken aback to see
Hindus, Muslims, and others living together so peacefully that in many instances it changed their
entire lives and belief systems.[50]

Followers
Sai Baba depicted on a tapestry Padukas of Sai Baba

Shirdi Sai Baba left behind no spiritual heirs, appointed no disciples, and did not provide formal
initiation (diksha), despite requests. Some of Sai Baba's notable disciples include Mahalsapathi,
Madhav Rao (Shama), Nanasaheb Peshway, Bayijabai, Tatya Kote Patil, Kakasaheb Dixit,
Radhakrishna Maai, Hemadpant, Bhuti, Das Ganu, Lakshmi Bai, Nanavali, Abdul Baba,
Sapatanekar, Nanasaheb Chandodkar, B.V. Narashima Swamiji.[51] Some disciples became well-
known spiritual figures, such as Upasani Maharaj of Sakori. After the death of Sai Baba, his
devotees offered the daily Aarti to Upasani Maharaj when he paid a visit to Shirdi twice within
10 years.[52]

Hindus

The Hindu saint Anandanath of Yewala called Sai Baba a "precious diamond."[53] Another saint,
Gangagir, said "Blessed is Shirdi, that it got this precious jewel."[53] Sri Beedkar Maharaj greatly
revered Sai Baba and when he met him in 1873, bestowed the title Jagad guru upon him.[54][55] Sai
Baba was also greatly respected by Vasudevananda Saraswati (known as Tembye Swami).[56] He
was also revered by a group of Shaivic yogis, known as the Nath-Panchayat.[57] He is considered
an avatar of the "Supreme Reality" (Brahman or God), a satguru, or saint, depending on
individual proclivities[citation needed]. This is not uncommon in Hinduism where there is no central
doctrine or cosmology, but a basis in individual faith and spirituality.

Muslims

Abdul Baba was a close devotee of Sai Baba and was the caretaker of the shrine from 1918 to
1922. A large number of Muslim devotees used to come to the shrine until the 1980s.[58]

Parsis

Shirdi Sai Baba was revered by prominent Zoroastrians such as Nanabhoy Palkhivala, Farhaad
Panthaky, and Homi Bhabha, and has been cited as the Zoroastrians' most popular non-
Zoroastrian religious figure.[59]

Meher Baba, who was born into a Zoroastrian family, met Sai Baba in December 1915 and
considered this event among the most significant in his life. Shri Sai Satcharita (Sai Baba's life
story) makes no mention of Meher Baba, but in Lord Meher, the life story of Meher Baba, there
are numerous references to Sai Baba.[52] Meher Baba declared Sai Baba to be a Qutub-e-Irshad,
or the highest of the five Qutubs, a "Master of the Universe" in Meher Baba's spiritual hierarchy.
[60]

In culture
Sacred art and architecture

There are many temples of Shirdi Sai Baba in India.[61] Temples are also located in countries
outside India, including the United States, Trinidad and Tobago, Guyana, Suriname, Fiji,
Mauritius, South Africa, Netherlands, Kenya, Benin, Cuba, Canada, Pakistan, Australia, United
Kingdom, Germany, Japan and New Zealand.[62] In the mosque in Shirdi where Sai Baba lived,
there is a life-size portrait of him by Shama Rao Jaykar, an artist from Mumbai. There are
numerous monuments and statues, designed to serve a religious function, of Sai Baba of Shirdi.
One of these, made of marble by a sculptor named Balaji Vasant Talim, is in the Samadhi
Mandir in Shirdi where Sai Baba was buried.[63]

In 2008, India Post issued a commemorative postage stamp of ₹5 to honour Shirdi Sai Baba.[64]
[65]

Film and television

Sai Baba has been the subject of feature films in various languages produced by the Indian film
industry.

Year Film Title role Director Language Ref(s)

[66]
1955 Shirdi Che Sai Baba Dattopant Aangre Kumarsen Samarth Marathi

[67]
1977 Shirdi Ke Sai Baba Sudhir Dalvi Ashok V. Bhushan Hindi

[68]
1986 Sri Shirdi Saibaba Mahathyam Vijayachander K. Vasu Telugu

[69]
1989 Bhagavan Shri Sai Baba Sai Prakash Sai Prakash Kannada

[70]
1993 Sai Baba Yashwant Dutt Babasaheb S. Fattelal Marathi

Tamil
Maya / Guru Poornima / [71]
1999 Rama Narayanan Telugu
Jayasurya
Kannada

[72]
2000 Sri Sai Mahima Sai Prakash Ashok Kumar Telugu

2001 Shirdi Sai Baba Sudhir Dalvi Deepak Balraj Vij Hindi

2005 Ishwarya Avatar Sai Baba Mukul Nag Ramanand Sagar Hindi

2010 Malik Ek Jackie Shroff Deepak Balraj Vij Hindi

[73]
2010–11 Bhagwan Sri Shirdi Sai Baba Surya Vasishta Bukkapatna Vasu Kannada

2012 Shirdi Sai Nagarjuna Akkineni K. Raghavendra Rao Telugu

Sachin P. Ambre [74]

2017–2023 Mere Sai Abeer Soofi Hindi
Harsh Agarwal

See also
 List of Hindu gurus and saints
  Shirdi Sai Baba movement

References
1.

 "Shirdi Sai Baba's 97th death anniversary: The one who was revered by all". India Today. 15 October
2015. Archived from the original on 31 May 2017. Retrieved 19 November 2017.
  The Editors of Encyclopaedia Britannica. 2021. Shirdi Sai Baba, also called Sai Baba of Shirdi, (born
1838?—died October 15, 1918), spiritual leader dear to Hindu and Muslim devotees throughout India
and in diaspora communities as far flung as the United States and the Caribbean. The name Sai Baba
comes from sai, a Persian word used by Muslims to denote a holy person, and baba, Hindi for father.
{{cite book}}: |newspaper= ignored (help)

  Kamath, M.V.; Kher, V.B. (1991). Sai Baba of Shirdi: A Unique Saint. Jaico Publishing House.
ISBN 8172240309.

  Rigopoulos, Antonio (1993). The Life and Teachings of Sai Baba of Shirdi. SUNY. p. 3. ISBN 0-7914-
1268-7.

  D. Hoiberg; I. Ramchandani (2000). Students' Britannica India. Popular Prakashan. p. 324.

ISBN 9780852297605. Archived from the original on 3 March 2018.

  Shri Sai Satcharitra – online version. 19 September 2012. Retrieved 10 April 2022.

  Rigopoulos, Antonio (1998). Dattatreya: The Immortal Guru, Yogin, and Avatara. State University of
New York Press. pp. 158, 260. ISBN 1438417330. The identification of Sāī Bābā of Śirḍī with Dattātreya is
such that the Śrī Sāī Satcarita—the most "authoritative" hagiography on the saint's life—is often called
"the modern Guru-caritra"; see Shri Sai Satcharita; or, The Wonder-ful Life and Teachings of Shri Sai
Baba, xvii. On Sāī Bābā of Śirḍī as Dattātreya, see also Babu, Dattātreya: Glory of the Divine in Man.

  Rigopoulos, Antonio (2018). "Shirdi Sai Baba". In Jacobsen, Knut A.; Basu, Helene; Malinar, Angelika;
Narayanan, Vasudha (eds.). Brill's Encyclopedia of Hinduism Online. Brill.

  Rigopoulos, Antonio (1993). The Life and Teachings of Sai Baba of Shirdi. SUNY. p. 45.
ISBN 0791412687.

  Rigopoulos, Antonio (1993). The Life and Teachings of Sai Baba of Shirdi. SUNY. p. 46.
ISBN 0791412687.

  Parthasarathy, Rangaswami (1997). God Who Walked on Earth: The Life and Times of Shirdi Sai
Baba. Sterling Publishing. p. 15. ISBN 81-207-1809-7.
  (To Balakrishna Upasani Shastri) "I was at the battle in which the Rani of Jhansi took part. I was then
in the army." Quoted in Narasimhaswami, B.V. (1986). Sri Sai Baba's Charters & Sayings. All-India Sai
Samaj, Madras. p. 209.

  Chicago, The University of; Libraries (CRL), Center for Research. "Digital South Asia Library".
dsal.uchicago.edu. Retrieved 24 June 2017.

  Warren, Marianne (1997). Unravelling the Enigma: Shirdi Sai Baba in the Light of Sufism. Sterling
Publishers. p. 104. ISBN 81-207-2147-0.

  Rigopoulos, Antonio (9 March 1993). The Life and Teachings of Sai Baba of Shirdi. SUNY Press.
ISBN 0-7914-1268-7.

  Warren, Marianne (1997). Unravelling the Enigma: Shirdi Sai Baba in the Light of Sufism. Sterling
Publishers. p. 45. ISBN 81-207-2147-0.

  Rigopoulos, Antonio (1993). The Life and Teachings of Sai Baba of Shirdi. SUNY. p. 86. ISBN 0-7914-
1268-7.

  "Lendi baug". www.shirdisaitemple.com. Shirdi Sai Baba Temple (official website). Retrieved 17 July
2018.

  Chitluri, Vinny (2011). Baba's Gurukul: SHIRDI. Sterling Publishers Pvt. Ltd. p. 176.
ISBN 9788120790186.

  Ruhela, S. P. (ed), Truth in Controversies about Sri Shirdi Sai Baba, Faridabad, Indian Publishers
Distributors, 2000. ISBN 81-7341-121-2

  Dabholkar, Govind Raghunath, Shri Sai Satcharita: the life and teachings of Shirdi Sai Baba (1999)

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स्प्रिंगर, आईएसबीएन 978-9811328237

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